F I R S T P E T E R.

CHAP. III.

Wherein the apostle describes the duties of
husbands and wives one to another, beginning with the duty of the
wife, ver. 1-7. He exhorts
Christians to unity, love, compassion, peace, and patience under
sufferings; to oppose the slanders of their enemies, not by
returning evil for evil, or railing for railing, but by blessing;
by a ready account of their faith and hope, and by keeping a good
conscience, ver. 8-17. To
encourage them to this, he proposes the example of Christ, who
suffered, the just for the unjust, but yet punished the old world
for their disobedience, and saved the few who were faithful in the
days of Noah, ver. 18, to the
end.

Duties of Husbands and
Wives. (a.
d. 66.)

1 Likewise, ye wives, be in subjection to
your own husbands; that, if any obey not the word, they also may
without the word be won by the conversation of the wives; 2
While they behold your chaste conversation coupled with
fear. 3 Whose adorning let it not be that outward
adorning of plaiting the hair, and of wearing of gold, or of
putting on of apparel; 4 But let it be the hidden man
of the heart, in that which is not corruptible, even the
ornament of a meek and quiet spirit, which is in the sight of
God of great price. 5 For after this manner in the old time
the holy women also, who trusted in God, adorned themselves, being
in subjection unto their own husbands: 6 Even as Sara obeyed
Abraham, calling him lord: whose daughters ye are, as long as ye do
well, and are not afraid with any amazement. 7 Likewise, ye
husbands, dwell with them according to knowledge, giving
honour unto the wife, as unto the weaker vessel, and as being heirs
together of the grace of life; that your prayers be not
hindered.

The apostle having treated of the duties of
subjects to their sovereigns, and of servants to their masters,
proceeds to explain the duty of husbands and wives.

I. Lest the Christian matrons should
imagine that their conversion to Christ, and their interest in all
Christian privileges, exempted them from subjection to their pagan
or Jewish husbands, the apostle here tells them,

1. In what the duty of wives consists.

(1.) In subjection, or an
affectionate submission to the will, and obedience to the just
authority, of their own husbands, which obliging conduct
would be the most likely way to win those disobedient and
unbelieving husbands who had rejected the word, or who attended to
no other evidence of the truth of it than what they saw in the
prudent, peaceable, and exemplary conversation of their
wives. Learn, [1.] Every distinct relation has its particular
duties, which ministers ought to preach, and the people ought to
understand. [2.] A cheerful subjection, and a loving,
reverential respect, are duties which Christian women owe their
husbands, whether they be good or bad; these were due from Eve to
Adam before the fall, and are still required, though much more
difficult now than they were before, Gen. iii. 16; 1 Tim. ii. 11. [3.]
Though the design of the word of the gospel is to win and gain
souls to Christ Jesus, yet there are many so obstinate that they
will not be won by the word. [4.] There is nothing more
powerful, next to the word of God, to win people, than a good
conversation, and the careful discharge of relative duties. [5.]
Irreligion and infidelity do not dissolve the bonds, nor dispense
with the duties, of civil relations; the wife must discharge
her duty to her own husband, though he obey not the
word.

(3.) In a chaste conversation, which
their unbelieving husbands would accurately observe and attend to.
[1.] Evil men are strict observers of the conversation of the
professors of religion; their curiosity, envy, and jealousy, make
them watch narrowly the ways and lives of good people. [2.] A
chaste conversation, attended with due and proper respect to
every one, is an excellent means to win them to the faith of the
gospel and obedience to the word.

(4.) In preferring the ornaments of the
mind to those of the body. [1.] He lays down a rule in regard to
the dress of religious women, v.
3. Here are three sorts of ornaments forbidden:
plaiting of hair, which was commonly used in those times by
lewd women; wearing of gold, or ornaments made of
gold, was practised by Rebecca, and Esther, and other
religious women, but afterwards became the attire chiefly of
harlots and wicked people; putting on of apparel, which is
not absolutely forbidden, but only too much nicety and costliness
in it. Learn, First, Religious people should take care that
all their external behaviour be answerable to their profession of
Christianity: They must be holy in all manner of conversation.
Secondly, The outward adorning of the body is very often
sensual and excessive; for instance, when it is immoderate, and
above your degree and station in the world, when you are proud of
it and puffed up with it, when you dress with design to allure and
tempt others, when your apparel is too rich, curious, or
superfluous, when your fashions are fantastical, imitating the
levity and vanity of the worst people, and when they are immodest
and wanton. The attire of a harlot can never become a chaste
Christian matron. [2.] Instead of the outward adorning of the body,
he directs Christian wives to put on much more excellent and
beautiful ornaments, v.
4. Here note, First, The part to be adorned:
The hidden man of the heart; that is, the soul; the hidden,
the inner man. Take care to adorn and beautify your souls rather
than your bodies. Secondly, The ornament prescribed. It
must, in general, be something not corruptible, that
beautifies the soul, that is, the graces and virtues of God's Holy
Spirit. The ornaments of the body are destroyed by the moth, and
perish in the using; but the grace of God, the longer we wear it,
the brighter and better it is. More especially, the finest ornament
of Christian women is a meek and quiet spirit, a tractable
easy temper of mind, void of passion, pride, and immoderate anger,
discovering itself in a quiet obliging behaviour towards their
husbands and families. If the husband be harsh, and averse to
religion (which was the case of these good wives to whom the
apostle gives this direction), there is no way so likely to win him
as a prudent meek behaviour. At least, a quiet spirit will make a
good woman easy to herself, which, being visible to others, becomes
an amiable ornament to a person in the eyes of the world.
Thirdly, The excellency of it. Meekness and calmness of
spirit are, in the sight of God, of great price—amiable in the
sight of men, and precious in the sight of God. Learn, 1. A true
Christian's chief care lies in the right ordering and commanding of
his own spirit. Where the hypocrite's work ends, there the true
Christian's work begins. 2. The endowments of the inner man are the
chief ornaments of a Christian; but especially a composed, calm,
and quiet spirit, renders either man or woman beautiful and
lovely.

2. The duties of Christian wives being in
their nature difficult, the apostle enforces them by the example,
(1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing
of excuse from the weakness of your sex, but what they might. They
lived in old time, and had less knowledge to inform them and
fewer examples to encourage them; yet in all ages they practised
this duty; they were holy women, and therefore their example
is obligatory; they trusted in God, and yet did not neglect
their duty to man: the duties imposed upon you, of a quiet spirit
and of subjection to your own husbands, are not new, but what have
ever been practised by the greatest and best women in the world."
(2.) Of Sara, who obeyed her husband, and followed him when he went
from Ur of the Chaldeans, not knowing whither he went, and
called him lord, thereby showing him reverence and
acknowledging his superiority over her; and all this though she was
declared a princess by God from heaven, by the change of her name,
"Whose daughters you are if you imitate her in faith and
good works, and do not, through fear of your husbands, either quit
the truth you profess or neglect your duty to them, but readily
perform it, without either fear or force, out of conscience towards
God and sense of duty to them." Learn, [1.] God takes exact notice,
and keeps an exact record, of the actions of all men and women in
the world. [2.] The subjection of wives to their husbands is a duty
which has been practised universally by holy women in all ages.
[3.] The greatest honour of any man or woman lies in a humble and
faithful deportment of themselves in the relation or condition in
which Providence has placed them. [4.] God takes notice of the good
that is in his servants, to their honour and benefit, but covers a
multitude of failings; Sara's infidelity and derision are
overlooked, when her virtues are celebrated. [5.] Christians ought
to do their duty to one another, not out of fear, nor from force,
but from a willing mind, and in obedience to the command of God.
Wives should be in subjection to their churlish husbands, not from
dread and amazement, but from a desire to do well and to please
God.

II. The husband's duty to the wife comes
next to be considered.

1. The particulars are, (1.)
Cohabitation, which forbids unnecessary separation, and
implies a mutual communication of goods and persons one to another,
with delight and concord. (2.) Dwelling with the wife according
to knowledge; not according to lust, as brutes; nor according
to passion, as devils; but according to knowledge, as wise and
sober men, who know the word of God and their own duty. (3.)
Giving honour to the wife—giving due respect to her, and
maintaining her authority, protecting her person, supporting her
credit, delighting in her conversation, affording her a handsome
maintenance, and placing a due trust and confidence in her.

2. The reasons are, Because she is the
weaker vessel by nature and constitution, and so ought to be
defended: but then the wife is, in other and higher respects, equal
to her husband; they are heirs together of the grace of
life, of all the blessings of this life and another, and
therefore should live peaceably and quietly one with another, and,
if they do not, their prayers one with another and one for another
will be hindered, so that often "you will not pray at all, or, if
you do, you will pray with a discomposed ruffled mind, and so
without success." Learn, (1.) The weakness of the female sex is no
just reason either for separation or contempt, but on the contrary
it is a reason for honour and respect: Giving honour to the wife
as unto the weaker vessel. (2.) There is an honour due to all
who are heirs of the grace of life. (3.) All married people should
take care to behave themselves so lovingly and peaceably one to
another that they may not by their broils hinder the success of
their prayers.

Duties towards Friends and
Enemies. (a.
d. 66.)

8 Finally, be ye all of one mind, having
compassion one of another, love as brethren, be pitiful,
be courteous: 9 Not rendering evil for evil, or
railing for railing: but contrariwise blessing; knowing that ye are
thereunto called, that ye should inherit a blessing. 10 For
he that will love life, and see good days, let him refrain his
tongue from evil, and his lips that they speak no guile: 11
Let him eschew evil, and do good; let him seek peace, and ensue it.
12 For the eyes of the Lord are over the righteous,
and his ears are open unto their prayers: but the face of
the Lord is against them that do evil. 13 And who
is he that will harm you, if ye be followers of that which
is good? 14 But and if ye suffer for righteousness' sake,
happy are ye: and be not afraid of their terror, neither be
troubled; 15 But sanctify the Lord God in your hearts: and
be ready always to give an answer to every man that
asketh you a reason of the hope that is in you with meekness and
fear:

The apostle here passes from special to
more general exhortations.

I. He teaches us how Christians and friends
should treat one another. He advises Christians to be all of one
mind, to be unanimous in the belief of the same faith, and the
practice of the same duties of religion; and, whereas the
Christians at that time were many of them in a suffering condition,
he charges them to have compassion one of another, to
love as brethren, to pity those who were in distress,
and to be courteous to all. Hence learn, 1. Christians
should endeavour to be all of one mind in the great points of
faith, in real affection, and in Christian practice; they should be
like-minded one to another, according to Christ Jesus
(Rom. xv. 5), not according
to man's pleasure, but God's word. 2. Though Christians cannot be
exactly of the same mind, yet they should have compassion one for
another, and love as brethren; they ought not to persecute or hate
one another, but love one another with more than common affection;
they should love as brethren. 3. Christianity requires pity to the
distressed, and civility to all. He must be a flagrant sinner, or a
vile apostate, who is not a proper object of civil courtesy,
1 Cor. v. 11; 2 John 10,
11.

II. He instructs us how to behave towards
enemies. The apostle knew that Christians would be hated and
evil-entreated of all men for Christ's sake; therefore,

1. He warns them not to return evil for
evil, nor railing for railing; but, on the contrary, "when they
rail at you, do you bless them; when they give you evil words, do
you give them good ones; for Christ has both by his word and
example called you to bless those that curse you, and has settled a
blessing on you as your everlasting inheritance, though you were
unworthy." To bear evils patiently, and to bless your enemies, is
the way to obtain this blessing of God. Learn, (1.) To render
evil for evil, or railing for railing, is a sinful unchristian
practice; the magistrate may punish evil-doers, and private
men may seek a legal remedy when they are wronged; but private
revenge by duelling, scolding, or secret mischief, is forbidden
Prov. xx.
22; Luke vi. 27; Rom. xii. 17; 1 Thess. v. 15. To rail
is to revile another in bitter, fierce, and reproachful terms; but
for ministers to rebuke sharply, and to preach earnestly against
the sins of the times, is not railing; all the prophets and
apostles practised it, Isa. lvi. 10; Zeph. iii. 3; Acts xx.
29. (2.) The laws of Christ oblige us to return blessing
for railing. Matt. v. 44,
"Love your enemies, bless those that curse you, do good to those
that hate you, and pray for those that persecute you. You must
not justify them in their sin, but you must do for your enemies all
that justice requires or charity commands." We must pity, pray for,
and love those who rail at us. (3.) A Christian's calling, as it
invests him with glorious privileges, so it obliges him to
difficult duties. (4.) All the true servants of God shall
infallibly inherit a blessing; they have it already in a great
degree, but the full possession of it is reserved to another state
and world.

2. He gives an excellent prescription for a
comfortable happy life in this quarrelsome ill-natured world
(v. 10): it is
quoted from Ps. xxxiv.
12-14. "If you earnestly desire that your life should be
long, and your days peaceable and prosperous, keep your tongue from
reviling, evil-speaking, and slandering, and your lips from lying,
deceit, and dissimulation. Avoid doing any real damage or hurt to
your neighbour, but be ever ready to do good, and to overcome evil
with good; seek peace with all men, and pursue it, though it retire
from you. This will be the best way to dispose people to speak well
of you, and live peaceably with you." Learn, (1.) Good people under
the Old and new Testament were obliged to the same moral duties; to
refrain the tongue from evil, and the lips from guile, was a
duty in David's time as well as now. (2.) It is lawful to consider
temporal advantages as motives and encouragements to religion. (3.)
The practice of religion, particularly the right government of the
tongue, is the best way to make this life comfortable and
prosperous; a sincere, inoffensive, discreet tongue, is a singular
means to pass us peaceably and comfortably through the world. (4.)
The avoiding of evil, and doing of good, is the way to contentment
and happiness both here and hereafter. (5.) It is the duty of
Christians not only to embrace peace when it is offered, but to
seek and pursue it when it is denied: peace with societies, as well
as peace with particular persons, in opposition to division and
contention, is what is here intended.

3. He shows that Christians need not fear
that such patient inoffensive behaviour as is prescribed will
invite and encourage the cruelty of their enemies, for God will
thereby be engaged on their side: For the eyes of the Lord are
over the righteous (v.
12); he takes special notice of them, exercises a
providential constant government over them, and bears a special
respect and affection to them. His ears are open to their
prayers; so that if any injuries be offered to them they have
this remedy, they may complain of it to their heavenly Father,
whose ears are always attentive to the prayers of his servants in
their distresses, and who will certainly aid them against their
unrighteous enemies. But the face of the Lord is against those
that do evil; his anger, and displeasure, and revenge, will
pursue them; for he is more an enemy to wicked persecutors than men
are. Observe, (1.) We must not in all cases adhere to the express
words of scripture, but study the sense and meaning of them,
otherwise we shall be led into blasphemous errors and absurdities:
we must not imagine that God hath eyes, and ears, and face, though
these are the express words of the scripture. (2.) God hath a
special care and paternal affection towards all his righteous
people. (3.) God doth always hear the prayers of the faithful,
John iv. 31; 1 John
v. 14; Heb. iv. 16. (4.) Though God is infinitely good,
yet he abhors impenitent sinners, and will pour out his wrath upon
those that do evil. He will do himself right, and do all the world
justice; and his goodness is no obstruction to his doing so.

4. This patient humble behaviour of
Christians is further recommended and urged from two
considerations:—(1.) This will be the best and surest way to
prevent suffering; for who is he that will harm you?v. 13. This, I
suppose, is spoken of Christians in an ordinary condition, not in
the heat of persecution. "Ordinarily, there will be but few so
diabolical and impious as to harm those who live so innocently and
usefully as you do." (2.) This is the way to improve sufferings.
"If you be followers of that which is good, and yet
suffer, this is suffering for righteousness; sake (v. 14), and will be your glory
and your happiness, as it entitles you to the blessing promised by
Christ" (Matt. v. 10);
therefore, [1.] "You need not be afraid of any thing they can do to
strike you with terror, neither be much troubled nor concerned
about the rage or force of your enemies." Learn, First, to
follow always that which is good is the best course we can take to
keep out of harm's way. Secondly, To suffer for
righteousness sake is the honour and happiness of a Christian; to
suffer for the cause of truth, a good conscience, or any part of a
Christian's duty, is a great honour; the delight of it is greater
than the torment, the honour more than the disgrace, and the gain
much greater than the loss. Thirdly, Christians have no
reason to be afraid of the threats or rage of any of their enemies.
"Your enemies are God's enemies, his face is against them,
his power is above them, they are the objects of his curse, and can
do nothing to you but by his permission; therefore trouble not
yourselves about them." [2.] Instead of terrifying yourselves with
the fear of men, be sure to sanctify the Lord God in your
hearts (v. 15);
let him be your fear, and let him be your dread, Isa. viii. 12, 13. Fear not
those that can only kill the body, but fear him that can destroy
body and soul, Luke xii. 4,
5. We sanctify the Lord God in our hearts when we with
sincerity and fervency adore him, when our thoughts of him are
awful and reverend, when we rely upon his power, trust to his
faithfulness, submit to his wisdom, imitate his holiness, and give
him the glory due to his most illustrious perfections. We sanctify
God before others when our deportment is such as invites and
encourages others to glorify and honour him; both are required,
Lev. x. 3. "When this
principle is laid deeply into your hearts, the next thing, as to
men, is to be always ready, that is, able and willing, to give
an answer, or make an apology or defence, of the faith you
profess, and that to every man that asketh a reason of your
hope, what sort of hope you have, or which you suffer such
hardships in the world." Learn, First, An awful sense of the
divine perfections is the best antidote against the fear of
sufferings; did we fear God more, we should certainly fear men
less. Secondly, The hope and faith of a Christian are
defensible against all the world. There may be a good reason given
for religion; it is not a fancy but a rational scheme revealed from
heaven, suited to all the necessities of miserable sinners, and
centering entirely in the glory of God through Jesus Christ.
Thirdly, Every Christian is bound to answer and apologize
for the hope that is in him. Christians should have a reason ready
for their Christianity, that it may appear they are not actuated
either by folly or fancy. This defence may be necessary more than
once or twice, so that Christians should be always prepared to make
it, either to the magistrate, if he demand it, or to any
inquisitive Christian, who desires to know it for his information
or improvement. Fourthly, These confessions of our faith
ought to be made with meekness and fear; apologies for our
religion ought to be made with modesty and meekness, in the fear of
God, with jealousy over ourselves, and reverence to our
superiors.

Good Conscience and Good
Conversation. (a.
d. 66.)

16 Having a good conscience; that, whereas they
speak evil of you, as of evildoers, they may be ashamed that
falsely accuse your good conversation in Christ. 17 For
it is better, if the will of God be so, that ye suffer for
well doing, than for evil doing.

The confession of a Christian's faith
cannot credibly be supported but by the two means here
specified—a good conscience and a good conversation.
conscience is good when it does its office well, when it is kept
pure and uncorrupt, and clear from guilt; then it will justify you,
though men accuse you. A good conversation in Christ is a
holy life, according to the doctrine and example of Christ. "Look
well to your conscience, and to your conversation; and then, though
men speak evil of you, and falsely accuse you as evil-doers, you
will clear yourselves, and bring them to shame. Perhaps you may
think it hard to suffer for well-doing, for keeping a good
conscience and a good conversation; but be not discouraged, for it
is better for you, though worse for your enemies, that you suffer
for well-doing than for evil-doing." Learn, 1. The most
conscientious persons cannot escape the censures and slanders of
evil men; they will speak evil of them, as of evil-doers, and
charge them with crimes which their very souls abhor: Christ and
his apostles were so used. 2. A good conscience and a good
conversation are the best means to secure a good name; these give a
solid reputation and a lasting one. 3. False accusation generally
turns to the accuser's shame, by discovering at last the accuser's
indiscretion, injustice, falsehood, and uncharitableness. 4. It is
sometimes the will of God that good people should suffer for
well-doing, for their honesty and for their faith. 5. As well-doing
sometimes exposes a good man to suffering, so evil-doing will not
exempt an evil man from it. The apostle supposes here that a man
may suffer for both. If the sufferings of good people for
well-doing be so severe, what will the sufferings of wicked people
be for evil-doing? It is a sad condition which that person is in
upon whom sin and suffering meet together at the same time; sin
makes sufferings to be extreme, unprofitable, comfortless, and
destructive.

Christ's Sufferings. (a.
d. 66.)

18 For Christ also hath once suffered for sins,
the just for the unjust, that he might bring us to God, being put
to death in the flesh, but quickened by the Spirit: 19 By
which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of
God waited in the days of Noah, while the ark was a preparing,
wherein few, that is, eight souls were saved by water.

Here, I. The example of Christ is proposed
as an argument for patience under sufferings, the strength of which
will be discerned if we consider the several points contained in
the words; observe therefore, 1. Jesus Christ himself was not
exempted from sufferings in this life, though he had no guilt of
his own and could have declined all suffering if he had pleased. 2.
The reason or meritorious cause of Christ's suffering was the sins
of men: Christ suffered for sins. The sufferings of Christ
were a true and proper punishment; this punishment was suffered to
expiate and to make an atonement for sin; and it extends to all
sin. 3. In the case of our Lord's suffering, it was the just that
suffered for the unjust; he substituted himself in our room and
stead, and bore our iniquities. He that knew no sin suffered
instead of those that knew no righteousness. 4. The merit and
perfection of Christ's sacrifice were such that for him to suffer
once was enough. The legal sacrifices were repeated from day to
day, and from year to year; but the sacrifice of Christ, once
offered, purgeth away sin, Heb. vii. 27; ix. 26, 28; x. 10, 12,
14. 5. The blessed end or design of our Lord's
sufferings was to bring us to God, to reconcile us to God, to give
us access to the Father, to render us and our services acceptable,
and to bring us to eternal glory, Eph. ii. 13, 18; iii. 12; Heb. x.
21, 22. 6. The issue and event of Christ's suffering, as
to himself, were these, he was put to death in his human nature,
but he was quickened and raised again by the Spirit. Now, if Christ
was not exempted from sufferings, why should Christians expect it?
If he suffered, to expiate sins, why should not we be content when
our sufferings are only for trial and correction, but not for
expiation? If he, though perfectly just, why should not we, who are
all criminals? If he once suffered, and then entered into glory,
shall not we be patient under trouble, since it will be but a
little time and we shall follow him to glory? If he suffered, to
bring us to God, shall not we submit to difficulties, since
they are of so much use to quicken us in our return to God, and in
the performance of our duty to him?

II. The apostle passes from the example of
Christ to that of the old world, and sets before the Jews, to whom
he wrote, the different event of those who believed and obeyed
Christ preaching by Noah, from those that continued disobedient and
unbelieving, intimating to the Jews that they were under a like
sentence. God would not wait much longer upon them. They had now an
offer of mercy; those that accepted of it should be saved, but
those who rejected Christ and the gospel should be as certainly
destroyed as ever the disobedient in the times of Noah were.

1. For the explication of this we may
notice, (1.) The preacher—Christ Jesus, who has interested himself
in the affairs of the church and of the world ever since he was
first promised to Adam, Gen. iii.
15. He went, not by a local motion, but by
special operation, as God is frequently said to move, Gen. xi. 5; Hos. v. 15; Mic. i.
3. He went and preached, by his Spirit striving
with them, and inspiring and enabling Enoch and Noah to plead with
them, and preach righteousness to them, as 2 Pet. ii. 5. (2.) The hearers.
Because they were dead and disembodied when the apostle speaks of
them, therefore he properly calls them spirits now in
prison; not that they were in prison when Christ preached to
them, as the vulgar Latin translation and the popish expositors
pretend. (3.) The sin of these people: They were
disobedient, that is, rebellious, unpersuadable, and
unbelieving, as the word signifies; this their sin is
aggravated from the patience and long-suffering of God
(which once waited upon them for 120 years together),
while Noah was preparing the ark, and by that, as well as by
his preaching, giving them fair warning of what was coming upon
them. (4.) The event of all: Their bodies were drowned, and their
spirits cast into hell, which is called a prison (Matt. v. 25; 2 Pet. ii. 4,
5); but Noah and his family, who believed and were
obedient, were saved in the ark.

2. From the whole we learn that, (1.) God
takes exact notice of all the means and advantages that people in
all ages have had for the salvation of their souls; it is put to
the account of the old world that Christ offered them his help,
sent his Spirit, gave them fair warning by Noah, and waited a long
time for their amendment. (2.) Though the patience of God wait long
upon sinners, yet it will expire at last; it is beneath the majesty
of the great God always to wait upon man in vain. (3.) The spirits
of disobedient sinners, as soon as they are out of their bodies,
are committed to the prison of hell, whence there is no redemption.
(4.) The way of the most is neither the best, the wisest, nor the
safest way to follow: better to follow the eight in the ark than
the eight millions drowned by the flood and damned to hell.

Christian Baptism. (a.
d. 66.)

21 The like figure whereunto even baptism
doth also now save us (not the putting away of the filth of the
flesh, but the answer of a good conscience toward God,) by the
resurrection of Jesus Christ: 22 Who is gone into heaven,
and is on the right hand of God; angels and authorities and powers
being made subject unto him.

Noah's salvation in the ark upon the water
prefigured the salvation of all good Christians in the church by
baptism; that temporal salvation by the ark was a type, the
antitype whereunto is the eternal salvation of believers by
baptism, to prevent mistakes about which the apostle,

I. Declares what he means by saving
baptism; not the outward ceremony of washing with water, which, in
itself, does no more than put away the filth of the flesh, but it
is that baptism wherein there is a faithful answer or restipulation
of a resolved good conscience, engaging to believe in, and be
entirely devoted to, God, the Father, Son, and Holy Ghost,
renouncing at the same time the flesh, the world, and the devil.
The baptismal covenant, made and kept, will certainly save us.
Washing is the visible sign; this is the thing signified.

II. The apostle shows that the efficacy of
baptism to salvation depends not upon the work done, but upon the
resurrection of Christ, which supposes his death, and is the
foundation of our faith and hope, to which we are rendered
conformable by dying to sin, and rising again to holiness and
newness of life. Learn, 1. The sacrament of baptism, rightly
received, is a means and a pledge of salvation. Baptism now
saveth us. God is pleased to convey his blessings to us in and
by his ordinances, Acts ii. 38;
xxii. 16. 2. The external participation of baptism will
save no man without an answerable good conscience and conversation.
There must be the answer of a good conscience towards
God.—Obj. Infants cannot make such an answer, and therefore
ought not to be baptized.—Answer, the true circumcision was
that of the heart and of the spirit (Rom. ii. 29), which children were no more
capable of then than our infants are capable of making this answer
now; yet they were allowed circumcision at eight days old. The
infants of the Christian church therefore may be admitted to the
ordinance with as much reason as the infants of the Jewish, unless
they are barred from it by some express prohibition of Christ.

III. The apostle, having mentioned the
death and resurrection of Christ, proceeds to speak of his
ascension, and sitting at the right hand of the Father, as a
subject fit to be considered by these believers for their comfort
in their suffering condition, v. 22. If the advancement of Christ
was so glorious after his deep humiliation, let not his followers
despair, but expect that after these short distresses they shall be
advanced to transcendent joy and glory. Learn, 1. Jesus Christ,
after he had finished his labours and his sufferings upon earth,
ascended triumphantly into heaven, of which see Acts i. 9-11; Mark xvi. 19. He went
to heaven to receive his own acquired crown and glory (John xvii. 5), to finish that part of
his mediatorial work which could not be done on earth, and make
intercession for his people, to demonstrate the fulness of his
satisfaction, to take possession of heaven for his people, to
prepare mansions for them, and to send down the Comforter, which
was to be the first-fruits of his intercession, John xvi. 7. 2. Upon his ascension into
heaven, Christ is enthroned at the right hand of the Father. His
being said to sit there imports absolute rest and cessation
from all further troubles and sufferings, and an advancement to the
highest personal dignity and sovereign power. 3. Angels,
authorities, and powers, are all made subject to Christ Jesus:
all power in heaven and earth, to command, to give law,
issue orders, and pronounce a final sentence, is committed to
Jesus, God-man, which his enemies will find to their everlasting
sorrow and confusion, but his servants to their eternal joy and
satisfaction.